If a soul has the inherent power to know and see everything,
then why does our soul not know and see everything? If a soul is
to be non-attached and has infinite power, then why do we have
attachment and why we are so weak?

Karmas are responsible for such distortions of the soul.
Karmas fall into two groups:

(1) Ghati (Destructive) karmas, and (2) Aghati (Non-
destructive) karmas. Ghati karmas obstruct the true nature of the
soul while they are attached to it. When ghati karmas are
destroyed, the soul exhibits its true nature of total knowledge
and perception as well as non-attachment and infinite power.
Arihants have destroyed these ghati karmas, and that is why their
souls exhibit total knowledge and perception as well as
non-attachment and infinite power. We should all strive for this
stage of destroying ghati karmas.

Ghati karmas are:

Jnanavarniya (Knowledge obscuring) karma

Darshanavarniya (Perception obscuring) karma

Antaräy (Obstructing) karma

Mohniya (Deluding) karma

1) Jnanavarniya (Knowledge obscuring) karma: As the
name implies, Jnanavarniya karma obscures the knowledge power of
the soul. Those who have less Jnanavarniya karma are more
intelligent and learn more easily, while those who have more
Jnanavarniya karma have problems retaining knowledge. There are
five sub-types of Jnanavarniya karma. They are:

Mati-Jnan refers to the knowledge, which is aquired through
the use of the senses and mind. Karma that blocks this function
of the mind and senses is known as Mati-Jnanavarniya karma.
Therefore, if someone has more Mati-Jnanavarniya karma, then
he/she would be less intelligent, while on the other hand, if
someone has less

The knowledge, which is acquired by understanding the words,
writing or gestures, is known as Shrut-Jnan. The karma that
obscures this process of gaining knowledge is known as
Shrut-Jnanavarniya karma. For this reason it is understood why
some people can remember things after reading only once, while
others cannot remember even after reading them for many times.

iii) Avadhi-Jnanavarniya (Far sight knowledge obscuring)
karma:

The soul through Avadhi-Jnan can see the material things far
beyond than the normal eyes can see without the help of the
senses or mind. The karma that obscures this type of knowledge is
known as "Avadhi-Jnanavarniya karma". Different people
can attain Avadhi-Jnan of various ranges.

The soul through Manah Paryay-Jnan can know about the mental
thoughts of others without the help of senses and mind. The karma
that obscures this type of knowledge is known as Manah
Paryay-Jnanavarniya karma. The soul who would be a Tirthankar in
that life would attain Manah Paryay-Jnan at the time of
renunciation of the worldly life.

v) Keval-Jnanavarniya (Perfect knowledge obscuring) karma

The soul has the power to know what is happening now, what
happened in the past, and what will happen in the future in the
whole universe at the same time. Such knowledge is known as
Keval-Jnan and the karma that obscures this type of knowledge is
known as Keval-Jnanavarniya karma. Arihants and Siddhas have
destroyed Keval-Jnanavarniya karma and that is why they have
attained Keval-Jnan.

Some of the effects of Jnanavarniya Karma are ignorance,
inability to understand, inability to learn, illiteracy, and
stammering.

Jnanavarniya Karma is accumulated if we condemn knowledge,
scholars, or enlightened people, show laziness, contempt, or
displeasure in studying and learning, or show any disrespect for
knowledge and knowledge related things, e.g. tearing off the
pages or throwing the books around.

Jnanavarniya Karma can be shed off by worshipping knowledge,
paying reverence and respect to the teachers, showing respect for
the books, and by studying religious books regularly with
humility.

When we get rid of Jnanavarniya Karma completely, we will
develop Keval-Jnan and become Anantjnani. Our soul will know
everything from the past, present, and future all at the same
time.

2) Darshanavarniya (Perception obscuring) Karma

Darshanavarniya Karma diminishes the powers of our perception
through the eyes, ears, nose, tongue, and skin to the extent that
we may not be able to see well, hear well, smell well, etc. There
are nine sub-types of Darshanavarniya Karma:

i) Chakshu-Darshanavarniya (Vision perception obscuring)
Karma

ii) Achakshu-Darshanavarniya (Non-vision perception
obscuring) Karma

iii) Avadhi-Darshanavarniya (Far sight-perception
obscuring) Karma

iv) Kevali-Darshanavarniya (Perfect perception obscuring)
Karma

v) Nindra (Light sleep producing) Karma

vi) Nindra-nindra (Deep sleep producing) Karma

vii) Prachala (Sound sleep producing) Karma

viii) Prachala-prachala (Exceedingly intensive sleep
producing) Karma

ix) Styanarddhi Nindra (Somnambulistic sleep producing)
Karma

Some of the effects of Darshanavarniya Karma are blindness,
inadequacy of the senses, sleepiness, swooning, and sleepwalking.

Darshanavarniya Karma is accumulated on account of condemning
the principles of religion, disrespecting the virtuous, and
trying to find the faults in other peoples perception.

Worshipping faithfully, having faith in the Jinas, and being
respectful to the spiritual teachers and religion sheds off
Darshanavarniya Karma. In order to avoid accumulating this karmas
we should not insult sadhus, sadhvis, shravaks, or shravikas. We
should also be humble followers of the Jain Religion, help others
to follow it, and be alert and work for the peace of the
four-fold (sadhus, sadhvis, male and female householders) Jain
order.

Once our Darshanavarniya Karma is shed off completely, we will
develop Kevaldarshan and become Anantdarshani. Arihants and
Siddhas perceive everything that is happening now, happened in
the past, and will happen in the future, all at the same time.

3) Antaräy (Obstructing) karma

Even though many of us desire to give charity, we cannot do
so. A rich person with diabetic can afford any dinner of his or
her choice but cannot necessarily enjoy it. You might have had
the experience in which everything was set 100% right to complete
the project, but for some reason you could not even start the
project. Situations of these natures occur because of the
influence of Antaray Karma. This karma also causes obstruction in
the worship of Jina and in the performance of the spiritual
activities. Consequently Antaray Karma is responsible for all the
obstacles we face in our lives. There are five sub-types of
Antaray Karma:

i) Danantaray (Charity obstructing) Karma

ii) Labhantaray (gain obstructing) Karma

iii) Bhogantaray (Enjoyment Obstructing) Karma

iv) Upabhogantaray (Re-enjoyment obstructing) Karma

v) Viryantaray (Will-power obstructing) Karma

Some of the effects of Antaray Karma include the inability to
perform penance, laziness, and weakness. Even if one has the
desire to travel on the right path, on account of excessive
Antaraya Karma, one would not be able to do so.

Antaräy Karma is accumulated due to the obstruction of the
worship of the Jinas and other spiritual activities, obstructing
others from doing penance, service, or practicing devotion or
giving charity, not giving the charity, and causing loss to the
others.

Antaräy Karma can be shed off by giving charity, sharing
knowledge, helping sadhus and sadhvis, encouraging others to give
charity, and encouraging and helping others to do penance and
service and by showing benevolence.

When we get rid of Antaraya Karma completely, we become
Anantshakti. The soul will have no disability or weakness. It
will never become tired, and never fail.

4) Mohniya (Deluding) Karma

Mohniya Karma creates doubts about religion and spiritual
teachers and destroys faith in the Jina. It obscures right belief
and right conduct of the soul. Mohniya Karma causes attachment
and hatred and passions such as anger, ego, deceit, and greed. Of
all the karmas, Mohniya Karma is the most dangerous and the most
difficult to overcome. Once we overcome this karma, the salvation
or liberation is guaranteed. There are twenty-eight sub-types of
Mohniya Karma:

Mohniya Karma is accumulated on account of treating gods and
preceptors with the contempt, having a deep attachment and
hatred, lamenting and weeping, becoming over excited, being
irritable, furious, greedy, egoistic, deceptive, etc.

Observing virtues such as honesty, humbleness, contentness,
and straightforwardness can shed off Mohniya Karma. In order to
avoid Mohniya Karma, we should do the prayers, go to the
upashraya to worship spiritual teachers, and perform austerity
everyday.

When we rid of Mohniya Karma completely we become Veetragi.
After this point the soul never becomes angry, proud, greedy,
pleased, displeased, happy, sad, or afraid. A Veetragi soul has
no attachment or hatred for anyone. Once Mohniya Karma is
destroyed, Jnanavarniya, Darshanävarniya, and Antaräy Karmas
are destroyed within forty-eight minutes and Kevaljnan,
Kevaldarshan, and Anant Virya are all achieved.